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Moses Carried the Whole Torah on One Set of Shoulders

Moses refused to weigh the Tabernacle silver unless another man stood in the room and wrote the numbers down beside him.

Curated by Arthur · Told by Maggid ·
Table of Contents
  1. He Would Not Count It Alone
  2. The Levite Who Was in a Hurry
  3. Six Hundred and Eleven Through One Throat
  4. The Climb That Ended
  5. Ten Curtains and the Water That Could Not Reach Them
  6. The Door He Could Not Walk Through
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He Would Not Count It Alone

Moses stood at the door of the Tent with the silver stacked in the open behind him, and he would not begin. The craftsmen waited. The women who had brought their mirrors waited. He had been appointed over the whole treasury by God, answerable to nobody in the camp, and he stood there with his hands at his sides until Itamar came.

Itamar arrived with a wax tablet. Aaron's son, the youngest of the priestly household, given the Levites and their carts to manage and now given this. Moses called the weights out loud and Itamar wrote them. Gold, so much. Silver, so much. Bronze, and the sockets it went into, and the hooks, and the clasps that held the sheeting on the pillars. Anyone who had given a ring could stand in the crowd and follow the number to the object it had become.

When the account was read back it did not say that Moses reckoned. It said the reckoning was made at the mouth of Moses, by the hand of Itamar.

He had been appointed alone. He refused to serve alone.

The Levite Who Was in a Hurry

Years later a Levite named Korah stood in front of the same Tent and asked why the priesthood should sit in one family forever. He had two hundred and fifty men behind him holding fire pans. He wanted the office, and he wanted it that season, and he said so in front of the whole assembly.

The ground under his feet split. It opened like a mouth and took him down with his household and his fire pans while the camp ran from the sound. A man who hurries to get rich does not come away clean, and Korah went down into the earth alive.

Moses had spent the years of the Tabernacle making that accusation impossible against himself. Not by being incorruptible. By keeping a witness in the room.

Six Hundred and Eleven Through One Throat

At the mountain the people had heard exactly two commandments in the voice that made the world. I am the Lord your God. You shall have no other gods before me. Both of those went straight into their ears with nothing in between.

Everything else came through Moses. Six hundred and eleven laws, which is the number folded into the letters of the word Torah, carried down in one man's memory and handed over in one man's speech. What to do with a goring ox. What to do with a widow. When to rest, whom to marry, how to weigh, when to let a field go quiet for a year. He said them and the people took them and that was how the law arrived.

Whatever he was put in charge of came out blessed, and God said of him that in the whole household there was nobody like him for trust.

The Climb That Ended

Before Sinai, when Moses wanted God, he climbed. Up the mountain into the cloud and down again, up and down, a man walking to the house of the one he wanted to be near. A young man goes to his father-in-law's house every day until the wedding. After the wedding the father comes to him.

So the climbing stopped. Make me a sanctuary, God said, and I will dwell among them, and the whole traffic reversed direction. Moses was no longer the man going up. He was the man holding the door.

Ten Curtains and the Water That Could Not Reach Them

The curtains came out of the camp one at a time. Fine twisted linen shot through with blue and purple and scarlet, cherubim worked into the weave by hands that had spun thread in Egyptian brickyards, ten of them, joined by fifty gold clasps into one skin. Every cubit was measured. Nothing about it was approximate.

Nations would roar at that tent afterward the way the sea roars at a shore, and rivers would rise against it out of the east, and none of it would put out what those curtains had bought. A man who offered his entire house for love would be laughed at in the street. These people had offered wool and thread and the metal off their own arms, and it worked.

The Door He Could Not Walk Through

The cloud came down on the finished Tabernacle and settled there, and the glory filled the inside of it until there was no room left for a body.

Moses stopped at the entrance. He had carried six hundred and eleven commandments down a mountain and named every shekel of the silver in front of witnesses, and he stood at the doorway of the house he had built and could not go in.


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The texts behind this telling. Some cards carry a translation of the source; others are our own retelling of it, and each card says which. Every card links out to the original.

Shemot Rabbah 33:7Shemot Rabbah

Retold in our words. Read the original at the link below.The Sefaria Midrash Rabbah, 2022 · CC-BY

Where did they all come from?

The Book of Deuteronomy (33:4) tells us, "Moses commanded us the Torah." But what does that really mean?

Well, according to Rabbi Simlai, as quoted in Shemot Rabbah, all 613 mitzvot (commandments) were given to Israel through Moses. That’s a lot to keep track of! And the number 613 itself has significance. the Hebrew letters in the word Torah, tav, vav, resh, and heh, actually add up numerically to 611.

So where do the other two come from, if the word Torah only accounts for 611? The Rabbis explain that the first two commandments, "I am the Lord your God" and "You shall have no other gods before Me" (Exodus 20:2-3), were heard directly from the mouth of the Almighty. Moses then transmitted the remaining 611.

And the Torah isn’t just a list of rules; it’s a morasha (heritage), an eternal inheritance, a yerusha for the people of Israel. It's like a birthright, a connection to something ancient and powerful. Shemot Rabbah beautifully illustrates this with the analogy of a captured prince. Even after years of being away from his kingdom, he never forgets his lineage, confidently declaring, "I am returning to the inheritance of my ancestors." Similarly, a Torah scholar who strays from their studies can always return, knowing they're reclaiming their ancestral inheritance.

But there's another way to understand this idea of heritage. Shemot Rabbah suggests we read morasha not just as "heritage," but as me’orasa: "betrothed." This paints a picture of the Torah as betrothed to Israel. Before the "marriage," Moses frequently ascended to God (Exodus 19:3). But once the Torah was given, God instructed, "They shall craft a Sanctuary for Me, and I will dwell among them" (Exodus 25:8). The relationship shifted, becoming more intimate and dwelling within the community.

This idea of betrothal is further emphasized by the verse in Hosea (2:21): "I will betroth you to Me forever." The Torah, in this sense, is eternally bound to Israel.

So, what about the other nations? If the Torah is betrothed to Israel, what does that mean for them? Shemot Rabbah uses a striking analogy: it's like adultery. The Torah is compared to a woman betrothed to Israel. If other nations study it, it's likened to someone committing adultery with a married woman.

Where does this harsh comparison come from? Well, think about fire. (Proverbs 6:27-29) asks, "Can a man stoke fire in his bosom, and his clothes not be burned? If a man walks on hot coals, will his feet not be scalded? So is one who consorts with another’s wife." The verse equates adultery with touching fire. And since the Torah itself is compared to fire, as we see in (Jeremiah 23:29), the analogy suggests that non-Jews engaging in Torah study are, in a sense, playing with fire – engaging in something that isn't theirs to engage in.

This isn't about exclusion, but about the unique and sacred bond between the Torah and the Jewish people. It's a reminder that the Torah is more than just a book of laws; it's a living, breathing entity deeply intertwined with the soul of Israel. The Midrash (rabbinic interpretive commentary) HaMevo’ar goes so far as to say that non-Jews are punished as adulterers, because of the inappropriate relationship.

The story of Shemot Rabbah 33 invites us to consider the depth and complexity of the relationship between the Jewish people and the Torah, and to ponder the implications of that relationship for all. What does it mean to be part of a covenant, and how does that covenant shape our understanding of ourselves and the world around us?

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Shemot Rabbah 49:1Shemot Rabbah

Retold in our words. Read the original at the link below.The Sefaria Midrash Rabbah, 2022 · CC-BY

Our story begins with a seemingly simple verse from (Exodus 36:8): "All the wise hearted among those who performed the labor crafted the Tabernacle: ten weaves of spun linen and sky blue, purple, and scarlet wool, with artfully-crafted cherubs, they made them.” But within these words, the ancient rabbis found a powerful metaphor for the enduring love between God and Israel.

Shemot Rabbah, a collection of rabbinic interpretations on the Book of Exodus, takes this verse and connects it to the passionate words of the Song of Songs: "Many waters cannot extinguish love" (Song of Songs 8:7). Intriguing. So, what are these "many waters"?

In Midrash, these "many waters" represent the idolaters, the forces that seek to undermine the relationship between God and Israel. As it says in (Isaiah 17:12): "Woe, the uproar of many nations, like the roar of seas will they roar." Imagine the sheer force of a raging ocean. That’s the kind of opposition Yet, even that immense pressure, the Midrash insists, cannot extinguish the divine love.

Because, as the prophet Malachi declares (Malachi 1:2), "And I loved Jacob."

But the Song of Songs doesn’t stop there. It continues, "And rivers cannot wash it away" (Song of Songs 8:7). Who are these "rivers"? Shemot Rabbah identifies them as the Chaldeans, a powerful empire that threatened Israel. The prophets often referred to the Euphrates River as simply "the River," a symbol of overwhelming force. (Isaiah 8:7) describes it as "The mighty and abundant waters of the River upon them, the king of Assyria" (remember, the Chaldeans were part of the Assyrian Empire).

So, we have idolaters as raging seas, empires as mighty rivers… it sounds pretty bleak, doesn't it? What hope is there against such overwhelming forces?

The answer, according to the Midrash, lies in the dedication and love shown by the Israelites in building the Tabernacle. The Song of Songs continues: "Were a man to give all the wealth of his house for love, they would scorn him" (Song of Songs 8:7). But Israel didn't just offer wealth; they offered their skill, their artistry, their very hearts to create a Sanctuary for God. They spun the linen, dyed the wool, and crafted the cherubs with meticulous care and devotion.

And what was the result of this labor of love? God descended and dwelled in their midst. As (Exodus 40:35) tells us: "Moses was unable to enter the Tent of Meeting…and the glory of the Lord filled the Tabernacle." God’s presence, the Shekhinah (the Divine Presence), filled the space created by their loving hands. Despite the "many waters" and the "rivers" threatening to wash away their faith, the Israelites remained steadfast in their love for God. And that love, manifested in the creation of the Tabernacle, created a space for divine presence to dwell.

So, what does this ancient story tell us today? Perhaps it's a reminder that even in the face of overwhelming challenges, our love, our dedication, our acts of creation can build a space for the divine to dwell within our lives. It’s a powerful evidence of the enduring strength of a love that cannot be extinguished, a love that transcends time and circumstance.

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Shemot Rabbah 51:1Shemot Rabbah

Retold in our words. Read the original at the link below.The Sefaria Midrash Rabbah, 2022 · CC-BY

Who do we trust? Why do we trust them? And what happens when that trust is broken? In Jewish tradition, the concept of trust, of being a ne'eman, a trustworthy person, is incredibly important. And it's beautifully illustrated in the story of the building of the Mishkan, the Tabernacle.

We find the verse in (Exodus 38:21): “These are the reckonings of the Tabernacle, the Tabernacle of the Testimony, as they were reckoned at the directive of Moses: the service of the Levites was by means of Itamar, son of Aaron the priest.” But the rabbis of old, they saw so much more in these words.

The Midrash (rabbinic interpretive commentary), specifically Shemot Rabbah, dives deep into this verse. Rabbi Tanhuma bar Abba starts with a quote from (Proverbs 28:20): “A man of trust will abound with blessings.” for a second. The idea is that when someone is truly trustworthy, God brings blessings through them. Conversely, the verse continues, "But one who hastens to become rich will not be absolved."

The Midrash then connects this idea of trust directly to Moses. He was the trusted one. As (Numbers 12:7) tells us, “Not so is My servant Moses; in My entire house he is trusted.” Because he was so trustworthy, everything he oversaw was blessed. He was the ultimate ish emunah, a man of faith and trustworthiness.

But what about those who aren’t trustworthy? The Midrash contrasts Moses with Korah. Remember Korah? He was a Levite who challenged Moses’s leadership, who sought power and especially the high priesthood for himself. And what happened to him? Well, the earth opened up and swallowed him whole (Numbers 16:32). A pretty stark consequence for a breach of trust, wouldn't you say?

Now, let's get back to the Tabernacle. Moses was in charge of all the finances and materials. But here's the interesting part: Our Rabbis taught that one does not appoint an authority over the public in monetary matters that is fewer than two people, as we see in Mishna Shekalim 5:2. So, how could Moses, even with his unimpeachable character, be the sole executor?

The answer, according to the Midrash, is that even though Moses was ultimately responsible, he didn’t do it alone. He consulted with others. He calculated with them. The verse says, "These are the reckonings of the Tabernacle...as they were reckoned at the directive of Moses – by means of Moses, 'by means of Itamar.'" He involved Itamar, Aaron's son, to ensure transparency and accountability. It wasn’t just Moses doing the math in a back room. It was a collective effort, guided by his leadership but grounded in shared responsibility.

The beauty of this interpretation, I think, is that it shows us that even the most trustworthy person needs a system of checks and balances. Trust isn't just about individual character; it's about creating structures that foster accountability and prevent corruption. Moses was trustworthy, yes, but he also understood the importance of involving others and ensuring that everything was done openly and honestly.

So, what does this all mean for us today? Perhaps it's a reminder that trust is a precious commodity. It needs to be earned, nurtured, and protected. And maybe, just maybe, it's a call to be a little more like Moses – not just trustworthy ourselves, but also committed to building systems of trust in our own communities and lives.

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